SAT DB

T2115_.52.0715a01: 師乃爲其推觀音應化遍知無方者示之。先
T2115_.52.0715a02: 此法師嘗夢與王公在佛塔中。有老僧者擘
T2115_.52.0715a03: 金鈴而分之二人。益説此以驗適論。王公曰。
T2115_.52.0715a04: 實金陵之謂也。既造像卒持與法師。因撰泗
T2115_.52.0715a05: 州大聖禮文以尊其事。王公益與其秦國夫
T2115_.52.0715a06: 人施錢六百餘萬。爲其寺之大殿者。法師以
T2115_.52.0715a07: 復寺。乃自　皇家與王公也。特有所感遂重
T2115_.52.0715a08: 集天台。四時禮佛之文勉其徒行之。欲以報
T2115_.52.0715a09: 徳。會乾元節。王公以其道上聞。遂錫號慈雲。
T2115_.52.0715a10: 自是相與爲方外之遊益親。形於詩書者多
T2115_.52.0715a11: 矣。若其所著圓頓十法界觀法圖注南岳思
T2115_.52.0715a12: 師心要偈之類。皆爲王公之所爲也。天聖中
T2115_.52.0715a13: 公終以天台教部奏預大藏。天台宗北傳。蓋
T2115_.52.0715a14: 法師文穆公有力焉。始章獻太后。以法師熏
T2115_.52.0715a15: 修精志。乾興中特遣使齎金帛而兩命於山
T2115_.52.0715a16: 中爲國修懺。遂著護國道場之儀上之。請與
T2115_.52.0715a17: 其本教入藏。天聖改元。内臣楊懷吉東使。又
T2115_.52.0715a18: 賜之乳香。臨別楊以法師善書求其筆迹。即
T2115_.52.0715a19: 書詩一闋與之。楊遂奏之。明年又賜銀一百
T2115_.52.0715a20: 兩飯山中千僧。然其時之卿大夫聞其風而
T2115_.52.0715a21: 樂其勝縁者。若錢文僖楊文公章郇公他公
T2115_.52.0715a22: 卿益多。恐斥名不悉書。法師閑雅詞筆篇章。
T2115_.52.0715a23: 有詩人之風。其文有曰金園集者。天竺別集
T2115_.52.0715a24: 者曰靈苑集。然修潔精苦數自燼其指而存
T2115_.52.0715a25: 者一二耳。逮其持筆書翰。精美得鍾王之體。
T2115_.52.0715a26: 靈山秋霽。嘗天雨桂子。法師乃作桂子種桂
T2115_.52.0715a27: 之詩。尚書胡公見而盛賞之。乃與錢文僖公
T2115_.52.0715a28: 賡之。胡公領郡錢唐。益施金而爲其寺之三
T2115_.52.0715a29: 正門者。法師領寺既久。嘗欲罷去。史君李公
T2115_.52.0715b01: 諮。即會郡人苦留之又二載。當天聖九祀之
T2115_.52.0715b02: 孟春。方講淨名經。未幾顧謂其徒曰。我昔在
T2115_.52.0715b03: 東掖亦講是經。嘗夢荊溪尊者室中授其經
T2115_.52.0715b04: 卷。及出視日已歿矣。今者吾殆終於此講也。
T2115_.52.0715b05: 一日果與衆決曰。我住台杭二寺垂四十年。
T2115_.52.0715b06: 長用十方意時務私傳。今付講席。宜從吾之
T2115_.52.0715b07: 志。即命其高弟弟子祖韶曰。汝當紹吾道我
T2115_.52.0715b08: 持此爐拂。勿爲最後斷佛種人。汝宜勉之。遂

T2115_.52.0715b09:

作謝三縁詩

謂謝絶徒屬
賓友筆硯也

命學者刻石示之。秋八

T2115_.52.0715b10: 月二十有八日。孑然入其寺之東嶺草堂自
T2115_.52.0715b11: 晦也。明年十月之八日示微疾。不復用醫藥。
T2115_.52.0715b12: 命取嘗和晋人劉遺民晦迹詩。改其結句云。
T2115_.52.0715b13: 翔空迹自絶。不在青青山。使磨崖刻之。翌
T2115_.52.0715b14: 日之晩復曰。吾報縁必盡。敢忘遺訓乎爾曹
T2115_.52.0715b15: 耶。益説法以勗其屬。及後日之晩。使請彌陀
T2115_.52.0715b16: 像。以正其終。基徒尚欲有所祷。且以觀音像
T2115_.52.0715b17: 應命。法師即炷香瞻像而祝之曰。我觀世音。
T2115_.52.0715b18: 前際不來後際不去。十方諸佛同住實際。願

T2115_.52.0715b19:

住此實際受我一炷香

云
云

或問其所歸者。猶

T2115_.52.0715b20: 以寂光淨土對之。至其夕之三鼓。奄然坐終。
T2115_.52.0715b21: 先此法師自製其櫬曰遐榻而銘之。學者務
T2115_.52.0715b22: 奉其師之前志。必臥其靈體于遐榻。更七日
T2115_.52.0715b23: 其形貎完潔如平昔。其壽六十有九。臘五十。
T2115_.52.0715b24: 當其化之夕。山中見大星隕乎鷲峯。赫然有
T2115_.52.0715b25: 紅光。發於其寺之前。度弟子若虚輩垂百人。
T2115_.52.0715b26: 授講禀法者如文昌諸上人者僅二十人。登
T2115_.52.0715b27: 門而學者其人不啻千數。明年仲春之四日。
T2115_.52.0715b28: 奉遐榻歸葬于其寺之東月桂峯下。與隋高
T2115_.52.0715b29: 僧眞觀之塔隣也。蒙識韶公幾三十年。晩山
T2115_.52.0715c01: 中與其游益親。韶公耆年淳重。亦名徳之法
T2115_.52.0715c02: 師也。嘗以大法師實録。命余筆削。始以敝
T2115_.52.0715c03: 文不敢當。及蒙奏書爲法以微効還。而韶公
T2115_.52.0715c04: 已物故方感慨。今辯師益以録見託。願成就
T2115_.52.0715c05: 其師之意辯師端審善繼。又明智之賢弟子
T2115_.52.0715c06: 也。會余避言適去山中。囑之愈勤。顧重違其
T2115_.52.0715c07: 先師之命。姑按韶公。實録而論次之。命曰曲
T2115_.52.0715c08: 記。蓋曲細而記其事也。然慈雲聰哲志識堅
T2115_.52.0715c09: 明。故以其佛法大自植立。卓然始終不衰。雖
T2115_.52.0715c10: 古高名僧不過也。世以方之眞觀。不其然乎。
T2115_.52.0715c11: 天台之風教益盛于呉越者。蓋亦資夫慈雲
T2115_.52.0715c12: 之徳也。吾恨不及見其人。是歳嘉祐癸卯之
T2115_.52.0715c13: 八年季秋己亥朔。適在京口龍游之東圃記
T2115_.52.0715c14: 之也
T2115_.52.0715c15: 鐔津文集卷第十二
T2115_.52.0715c16:
T2115_.52.0715c17:
T2115_.52.0715c18:
T2115_.52.0715c19: 鐔津文集卷第十三
T2115_.52.0715c20: 藤州鐔津東山沙門契嵩撰
T2115_.52.0715c21: 碑記銘表辭

T2115_.52.0715c22:

秀州資聖禪院故和尚勤公塔銘

并
敍

T2115_.52.0715c23: 嘉祐壬寅之仲秋。秀人以故大和尚勤公骨
T2115_.52.0715c24: 身歸塔餘杭之安樂山。從始也。其禀法弟子
T2115_.52.0715c25: 省文儒者聞人安遠。迺命契嵩書且銘之。和
T2115_.52.0715c26: 尚諱盛懃本姓謝氏。不書其得姓之本末。從
T2115_.52.0715c27: 釋氏也。象郡之壽陽人也。童眞出家。北面
T2115_.52.0715c28: 事象之白容山惟齊禪師。祥符中以誦經中
T2115_.52.0715c29: 試。遂得落 &MT05516;

。其年納戒於桂筦之延齡寺。還
T2115_.52.0716a01: 白容會其師適滅。葬已遂浩然西出。更訪其
T2115_.52.0716a02: 師宗者。和尚天資淳深懿厚。夙有道識。童之
T2115_.52.0716a03: 時以自發明。遍學衡湘鄢郢老禪碩師。而獨
T2115_.52.0716a04: 大盡玄旨於徳山遠和尚。初以雲門語句請
T2115_.52.0716a05: 決於遠師。雖叩問勤至垂三月。遠未嘗稍辯
T2115_.52.0716a06: 盡。欲其自契耳。一旦悟已詣遠質之。遠師
T2115_.52.0716a07: 一見即謂之曰。汝已徹矣。當此和尚頓覺身
T2115_.52.0716a08: 超虚空。不覺屋廬爲閡。復其立處。即遍體雨
T2115_.52.0716a09: 汗。其悟道靈驗如此也。先此和尚嘗師他僧。
T2115_.52.0716a10: 傳習乎安般定法。始授其法。迺蓆地然頂於
T2115_.52.0716a11: 其師前。遽有異光上發。圓赫如日。光熄而元
T2115_.52.0716a12: 略無所損。其師曰。汝最上乘法器也。勉之無
T2115_.52.0716a13: 以此自盡焉。其感通又若此也。其後禪之學
T2115_.52.0716a14: 者。迺蔚然嚮慕。來浙西混迹于餘杭之安樂
T2115_.52.0716a15: 山。皇祐初嘉禾太守聶公。厚載聞其風。率郡
T2115_.52.0716a16: 人遂命領徒于此。更十有二年而秀之人無
T2115_.52.0716a17: 賢愚男女風徳大化。法侶趨其會者日不下
T2115_.52.0716a18: 數百。精廬完葺僧儲充備。而秀有禪居自和
T2115_.52.0716a19: 尚興起也。以嘉祐庚子之五載仲夏壬寅示
T2115_.52.0716a20: 微疾。正坐説偈而盡。世壽六十八。臘四十
T2115_.52.0716a21: 二。以嘉祐庚子五月己酉。遵教火之。得五色
T2115_.52.0716a22: 舍利。絢如不可勝數。度弟子者宗益嗣其法
T2115_.52.0716a23: 而領衆一方。曰省文。曰有昌和尚。平昔嘗綴
T2115_.52.0716a24: 古之語要。目其書曰原宗集。而其徒方傳之。
T2115_.52.0716a25: 然其所得之法。實諸佛之祕要。群生之所宗。
T2115_.52.0716a26: 諸祖之所傳者也。非語默可到。然非語默又
T2115_.52.0716a27: 不能稍發。故和尚莅衆接人雖勤教誨。而其
T2115_.52.0716a28: 語嘗簡其機縁不煩大較。其要道慈徳入人
T2115_.52.0716a29: 最深。故其亡也。秀人傾城號慟。若喪所親。諸
T2115_.52.0716b01: 君以契嵩於和尚道交相知尤深詳得其出
T2115_.52.0716b02: 處。迺以文見託雖固亦不得讓焉。銘曰
T2115_.52.0716b03: 惟骨殊圓。惟道亦然。非生非滅。無陂無偏。惟
T2115_.52.0716b04: 小夷石泐。而此法常傳
T2115_.52.0716b05: 秀州資聖禪院故暹禪師影堂記
T2115_.52.0716b06: 禪師疾病。予自杭往問醫藥。嘗顧謂曰。我老
T2115_.52.0716b07: 且病。是必已矣。死且累子坎而揜之。爲我誌
T2115_.52.0716b08: 其嗣法。遂授其所以然。余還杭未幾。果溘然
T2115_.52.0716b09: 而化。學者不悉即焚其喪卒不得而塔之。故
T2115_.52.0716b10: 列其名迹於影堂。命今長老懃師勒石以傳
T2115_.52.0716b11: 之。禪師諱慶暹。其先建陽人也。姓范氏。范
T2115_.52.0716b12: 氏世爲士族。其父大父皆仕。不復書也。始禪
T2115_.52.0716b13: 師因父宦生於會稽。及其父官死海鹽縣。即
T2115_.52.0716b14: 與母治産居秀。至是禪師方五歳。而秀氣靄
T2115_.52.0716b15: 然。其母異之。命從淨行子昭出家於今資聖
T2115_.52.0716b16: 精舍。踰十歳落 &MT05516;

。納戒於靈光寺。習楞嚴圓
T2115_.52.0716b17: 覺於講師。居素又十歳。經明明年即廣游方
T2115_.52.0716b18: 外遍參禪要。又十歳且還。初秀郡未始有禪
T2115_.52.0716b19: 居。待來者亦有所缺。然禪師既歸。乃一更其
T2115_.52.0716b20: 院。務與衆處諭其屬。即如十方禪規主之院。
T2115_.52.0716b21: 稍治遂結廬獨處于園林。篤爲杜多之行。不
T2115_.52.0716b22: 出不寢更十九年。雖惡衣惡食。自視宴如也。
T2115_.52.0716b23: 居無何。會故雪竇清禪師至其廬曰。善乎仁
T2115_.52.0716b24: 者乃至是哉。因盡示其所證之法。而清禪師
T2115_.52.0716b25: 大韙之。卒亦承於清師。至天聖中。郡太守
T2115_.52.0716b26: 張公幾聖高之。命復方丈使擧行禪者。故事
T2115_.52.0716b27: 逮故翰林學士葉公道卿以中允領郡。見而
T2115_.52.0716b28: 益喜。遂尊爲長老。命傳其法。垂二十年竟以
T2115_.52.0716b29: 此物故。嗚呼。其世壽已七十六。而僧臘六十
T2115_.52.0716c01: 二。禪師治茲院。自壯既耄凡四十六載。於人
T2115_.52.0716c02: 甚莊處已至約。飮食資用必務素儉。與時俗
T2115_.52.0716c03: 不合。以故其徒稱難而少親附。唯士大夫重
T2115_.52.0716c04: 其修潔。不忍以葷酒溷其室。先時呉中僧之
T2115_.52.0716c05: 坐法失序。輒以勢高下。不復以戒徳論。禪師
T2115_.52.0716c06: 慨然嘗數以書求理於官。世人雖皆不顧其
T2115_.52.0716c07: 説而禪師未始自沮。及葉公道卿轉運呉越。
T2115_.52.0716c08: 而禪師復致其書。而葉公然之。遂正其事於
T2115_.52.0716c09: 所部。既而秀衆果推禪師於高座。方再會即
T2115_.52.0716c10: 謝絶。踵不入俗殆十五年。然亦天性公正切
T2115_.52.0716c11: 於護法耳。昔嘗與余語曰。吾不能以道大惠
T2115_.52.0716c12: 於物。徳行復不足觀。以愧於先聖人矣。苟忍
T2115_.52.0716c13: 視其亂法是益愧也。予即應之曰。不必謙也。
T2115_.52.0716c14: 曹溪宗門天下之道妙也。而學者罕至。十二
T2115_.52.0716c15: 頭陀出世之至行也。吾徒之所難。能爲法而
T2115_.52.0716c16: 奮不顧身。亦人之難能也。是三者師皆得而
T2115_.52.0716c17: 行之。又何愧乎。師曰。此吾豈敢也。雖然予
T2115_.52.0716c18: 庸以是而稱之於吾人。蓋欲其有所勸也。禪
T2115_.52.0716c19: 師之遷化也。至是皇祐之己亥實五載矣。悲
T2115_.52.0716c20: 夫

T2115_.52.0716c21:

故靈隱普慈大師塔銘

并
序

T2115_.52.0716c22: 師法諱幼旻。信陽玉山人也。本姓葉氏。童時
T2115_.52.0716c23: 即有出俗之志。告父母得命。遂入其邑之興
T2115_.52.0716c24: 教蘭若。師僧省覃出家。既納戒乃訪道四方。
T2115_.52.0716c25: 來虎林見惠明禪師。頽然有道器。即服膺執
T2115_.52.0716c26: 弟子禮。盡學其法。法務無難易者。備嘗之矣。
T2115_.52.0716c27: 久之惠明命師監其寺事。未幾會其寺大火
T2115_.52.0716c28: 蕩盡。方根其所失。其同事者危之皆憂乃禍。
T2115_.52.0716c29: 師謂之曰。我總寺事。罪盡在我。吾獨當之。爾
T2115_.52.0717a01: 曹不必懼也。吏果不入寺問師。弟坐其爨者
T2115_.52.0717a02: 耳。此豈古所謂臨難無苟免者耶。其後惠明
T2115_.52.0717a03: 告終畢其喪。師即帥衆曰。本府請大長老惠
T2115_.52.0717a04: 照聰公鎭其寺。以繼惠明。所統仍以監寺輔
T2115_.52.0717a05: 之。戮力相與復其寺。不十年而葺屋廬。嶷
T2115_.52.0717a06: 然千餘間益偉於舊。慶暦中朝廷用其薦而
T2115_.52.0717a07: 錫之章服。其後又賜號普慈。及惠照謝世。師
T2115_.52.0717a08: 方大疾。亦力病治其喪事。始惠照垂終遺書。
T2115_.52.0717a09: 擧師自代。官疑其事。不與以靈隱。更命僧主
T2115_.52.0717a10: 之。師事其僧愈恭。無毫 &MT05516;

鄙悋心見於聲彩。
T2115_.52.0717a11: 而人益徳之。當此知府龍圖季公知之。乃以
T2115_.52.0717a12: 上天竺精舍。命師以長老居之。及觀文孫公
T2115_.52.0717a13: 初以資政大學士莅杭。特遷之主靈隱。始其
T2115_.52.0717a14: 演法之日。孫公大師衣冠貴游。不翅百人。預
T2115_.52.0717a15: 會爇香。聽其所説。而道俗老少貴賤摩肩而
T2115_.52.0717a16: 趨來者萬計。是日人聲馬跡溢滿山谷。法席
T2115_.52.0717a17: 之盛其如此者鮮矣。師天性寛平慈恕。與人
T2115_.52.0717a18: 周而多容。而人亦頗美之。故居其寺方六年。
T2115_.52.0717a19: 寺益修衆益靖。度弟子二十三人。嘉祐乙亥
T2115_.52.0717a20: 仲冬初。忽感微疾而臥。先終一日。與蒙語將
T2115_.52.0717a21: 授寺與今知禪徳。語氣詳正。如平昔不衰。十
T2115_.52.0717a22: 三日雞鳴起漱洗。問時辰乃安坐而盡。世壽
T2115_.52.0717a23: 六十一。僧臘四十一。以是月二十九日入塔
T2115_.52.0717a24: 于呼猿澗之直北寺垣之内。塔已知師以其
T2115_.52.0717a25: 行状求蒙文而銘之。然在古高僧傳其法凡
T2115_.52.0717a26: 吾人於其教有徳有言及其有功者乃得書
T2115_.52.0717a27: 之。若今靈隱最天下名寺。固吾佛法以之弛
T2115_.52.0717a28: 張也。嗚呼普慈於其寺平生如此之効。豈不
T2115_.52.0717a29: 曰於法有功乎。余故不讓。乃引其事而書之
T2115_.52.0717b01: 也。銘曰
T2115_.52.0717b02: 惟功在法。惟徳在法。法既不生。其勝縁豈有
T2115_.52.0717b03: 熄耶。惟師之盛善常然。不泯不墜。斷可見矣
T2115_.52.0717b04: 杭州石壁山保勝寺故紹大徳塔表
T2115_.52.0717b05: 石壁寺去杭越三十里。走龍山而西。窅然入
T2115_.52.0717b06: 幽谷。有溪流岩石之美。雖其氣象清淑。而世
T2115_.52.0717b07: 未始知之。自紹大徳與其兄行靖法師居之。
T2115_.52.0717b08: 而其名方播。亦地以人而著也。大徳諱行紹。
T2115_.52.0717b09: 杭之錢唐人也。本姓沈氏。初其母夢得異僧
T2115_.52.0717b10: 舍利呑之。因而有娠。及生其性淳美。不類
T2115_.52.0717b11: 孺子。不喜肉食。嗜聞佛事。方十二歳。趨智覺
T2115_.52.0717b12: 禪師延壽求爲其徒父母從之。及得戒通練
T2115_.52.0717b13: 律部。當是時韶國師居天台山。其道大振。大
T2115_.52.0717b14: 徳乃攝衣從之。國師見且器之。即使往學三
T2115_.52.0717b15: 觀法於螺溪羲寂法師。因與其兄行靖皆事
T2115_.52.0717b16: 寂法師講求大義。居未幾而所學已就還杭。
T2115_.52.0717b17: 即葺其舊寺。尋亦讓其寺與靖法師以會講
T2115_.52.0717b18: 衆。靖法師與大徳皆師智覺出家。而大徳爲
T2115_.52.0717b19: 法兄。靖師爲俗兄。靖法師以素徳自發。先此
T2115_.52.0717b20: 六十年。雖呉中宿學名僧。皆推其高人。當時
T2115_.52.0717b21: 故爲學者所歸。及靖法師遷講他寺。而大徳
T2115_.52.0717b22: 復往居石壁。其前後五十年。守其山林之操。
T2115_.52.0717b23: 未始苟游於郷墅閭里。處身修潔。識者稱其
T2115_.52.0717b24: 清約。一旦示感輕疾。至其三日之夕。囑累其
T2115_.52.0717b25: 徒。始衆會茶。授器已即坐盡。至是其壽已八
T2115_.52.0717b26: 十歳。僧臘六十八歳。垂二十年。余始來石壁。
T2115_.52.0717b27: 會其弟子簡長。因聞其風。長亦介潔能守其
T2115_.52.0717b28: 先範。遂與其同學之弟簡微。固以大徳塔誌
T2115_.52.0717b29: 見託。吾嘗謂之曰。教所謂人生難遇者數端。
T2115_.52.0717c01: 而善知識尤難。世書曰。善人吾不得而見之
T2115_.52.0717c02: 矣。得見有常者斯可矣。賢善誠難其會也。若
T2115_.52.0717c03: 師出家於壽公。學法於寂公。見知於國師韶
T2115_.52.0717c04: 公。韶公不測人也。奇節異徳道行藹然。而壽
T2115_.52.0717c05: 寂二公亦吾徒之有道者也。天下豈可多得。
T2115_.52.0717c06: 若師皆遇而親炙之。假令得一見之已甚善
T2115_.52.0717c07: 也。況因人而得法邪。若此師之美多矣。復兄
T2115_.52.0717c08: 弟於靖師。同其務學親道。栖養於山林。又平
T2115_.52.0717c09: 生之美可書也。其塔在寺之西圃。故筆而表
T2115_.52.0717c10: 之。是歳皇祐癸巳三月之十一日也

T2115_.52.0717c11:

致政侍郎中山公哀辭

并
敍

T2115_.52.0717c12: 故侍郎中山公。其喪下葬日。客有感其舊徳
T2115_.52.0717c13: 而爲哀辭。以見意也。然客本佛氏者。外遺形
T2115_.52.0717c14: 質内融情僞。不宜有所感而哀之也。蓋不忍
T2115_.52.0717c15: 視其賢人歿而君子之道益寡。嗟嘆之不已。
T2115_.52.0717c16: 姑託哀而辭之。雖然公之功徳在人。名與迹
T2115_.52.0717c17: 太史氏播之。而其人未必悉知公道徳之本
T2115_.52.0717c18: 至者也。公之所本者誠也。故其始也。修身事
T2115_.52.0717c19: 親。而郷人傚之。其中也。仕於朝廷守大節
T2115_.52.0717c20: 不變。而天子擢之。其老也。以禮而退表師乎
T2115_.52.0717c21: 士大夫。而天下儀之。然士之行道於世。多初
T2115_.52.0717c22: 鋭而中懈。先是而後謬。孰如公進退始卒無
T2115_.52.0717c23: 毫 &MT05516;

之失。蓋其修誠厚本而致是爾。公既謝
T2115_.52.0717c24: 去軒冕。益以清淨養其壽命。故蒙忝公之交
T2115_.52.0717c25: 游。亦親識知公之道徳所以至者且詳可法
T2115_.52.0717c26: 也矣。嗚呼辱公之顧待異矣。不復覩矣。辭
T2115_.52.0717c27: 曰
T2115_.52.0717c28: 鱗羽穰穰兮。龍鳳所尸。龍不可隱兮。鳳不可
T2115_.52.0717c29: 衰。人倫整整兮。聖賢所資。聖不可亡。賢不可
T2115_.52.0718a01: 虧。老成之人兮。已與化移。典刑雖在兮。奚可
T2115_.52.0718a02: 邇窺。大夜奄夕兮。復曉何時。神明一去兮。寂
T2115_.52.0718a03: 寥何知。道徳垂世兮。群心所思。清白傳家兮。
T2115_.52.0718a04: 世世可師。五福貴全兮。公得於斯。天分獨好
T2115_.52.0718a05: 兮。誰與等夷。人壽百歳兮。公欲及期。孝子順
T2115_.52.0718a06: 孫兮。胡必増悲。伊我所傷兮。賢者寖稀。純誠
T2115_.52.0718a07: 不紹兮。君子道微。萬類紛綸兮。邪正相非。特
T2115_.52.0718a08: 立獨行兮。不爾疇依。秋風蕭蕭兮。白露霏霏。
T2115_.52.0718a09: 草木零落兮。丘隴巍巍。靈車獨擧兮。丹旐飜
T2115_.52.0718a10: 飛。顧此別離兮。杳杳長違

T2115_.52.0718a11:

李晦叔推官哀辭

并
序

T2115_.52.0718a12: 隴西李晦叔死。有以相報者。予聞悼之。且有
T2115_.52.0718a13: 所感也。晦叔有俊才。素以其才之力氣自豪。
T2115_.52.0718a14: 故於文章辯論不甚推讓。去年仲春將施生。
T2115_.52.0718a15: 來吾室與吾語。終日不能去。嘗曰。昔謂方袍
T2115_.52.0718a16: 平叔。予今顧師不足比也。叵自慨相知之晩。
T2115_.52.0718a17: 及蒙移書讓其過稱。復曰。方今天下賢而有
T2115_.52.0718a18: 識者。幾其人哉。在仲靈何讓。其後數數以重
T2115_.52.0718a19: 語推致於交游間。期將復來劇論。雖然余非
T2115_.52.0718a20: 其人酌其意愛。豈不謂之知我乎。別去一年
T2115_.52.0718a21: 志方壯。豈悟其忽然而已亡邪。古人以人生
T2115_.52.0718a22: 比之。浮雲奄忽不可常保。如此信之矣。辭
T2115_.52.0718a23: 曰
T2115_.52.0718a24: 昨別晦叔志氣強。今聞晦叔忽已亡。始知未
T2115_.52.0718a25: 信便必爾。定聞不覺心自傷。心傷君子何所

T2115_.52.0718a26:

切。念君素懷殊未張。賢良不遂

遂或
召字

死從事。

T2115_.52.0718a27: 可惜謫仙才豔長。陸機弟兄皆早世。芝蘭零
T2115_.52.0718a28: 落何相望。高堂有親 &MT05516;

被領。白日悠悠悲未
T2115_.52.0718a29: 央。憶君去年來我室。抵掌俉語聲琅琅。坐人
T2115_.52.0718b01: 驚嘆幾絶倒。是是非非窮否臧。當時然諾
T2115_.52.0718b02: 頗相得。聲色慷慨多揄揚。乃云平叔不足比。
T2115_.52.0718b03: 齷齪自疑何敢當。白雲有期尚相待。豈意游
T2115_.52.0718b04: 魂成渺茫。哲人自古寡眉壽。天理如何不可
T2115_.52.0718b05: 量

T2115_.52.0718b06:

周叔智哀辭

并
序

T2115_.52.0718b07: 周叔智名測。九江潯陽人也。少聰悟讀書能
T2115_.52.0718b08: 強記。自六籍楊孟。洎司馬氏史漢老莊列禦
T2115_.52.0718b09: 寇之説與吾佛經。歴目則往往通之。商較古
T2115_.52.0718b10: 今援引故事。動有典據。嘗駭坐人。率皆伏其
T2115_.52.0718b11: 高論。爲文學易繋辭。奇峭頗工恥於奔競。造
T2115_.52.0718b12: 次不移其守。故名不籍甚。朋游屡以其家貧
T2115_.52.0718b13: 親老勗之。逾四十始以茂才異等擧。尋斥於
T2115_.52.0718b14: 有司歸郷曲。務以其道訓導後進。江州風俗
T2115_.52.0718b15: 剽輕其人寡能莊整。叔智侃然處於郷黨。而
T2115_.52.0718b16: 後學小生不敢恣放。去年孟夏得叔智之子
T2115_.52.0718b17: 明服書。且聞叔智以癸未孟秋死矣。嗚呼吾
T2115_.52.0718b18: 嘗與叔智友。凡議論不以道相契。未始發其
T2115_.52.0718b19: 言。交道之中正。自謂古人不至如是也。及來
T2115_.52.0718b20: 呉越不相見已六七年。日夕浩然。思歸潯陽。

T2115_.52.0718b21:

慕永遠

一作
惠遠

宗炳劉遺民之風。同叔智相與

T2115_.52.0718b22: 老於林下。逮此信吾事不果濟也。嗚呼交道
T2115_.52.0718b23: 之已矣乎。哀其人不復見矣。故辭之以揚其
T2115_.52.0718b24: 徳也。辭曰
T2115_.52.0718b25: 江之山兮。康廬効靈。江之水兮。九江泚清。合
T2115_.52.0718b26: 其氣兮。誕爲人英。君得之兮。既聰且明。道徳
T2115_.52.0718b27: 脩兮。器識恢宏。竟不展兮。奪化代并。公之壽
T2115_.52.0718b28: 兮。令名不朽。君之福兮。學問富有。仁義家
T2115_.52.0718b29: 傳兮。子孫寶守。孰謂既往兮。不光其後。湓江
T2115_.52.0718c01: 浮天兮。縁淨漪漪。白石青草兮。日暮參差。若
T2115_.52.0718c02: 人不歸兮。萬古別離。相望丘墓兮。千里依
T2115_.52.0718c03: 依

T2115_.52.0718c04:

秀州精嚴寺行道舍利述

梵音舍利
此云身骨

T2115_.52.0718c05: 道必有所驗。非驗孰見乎道之至哉不邪。佛
T2115_.52.0718c06: 之舍利蓋其道之驗也。夫道之大至者。固貫
T2115_.52.0718c07: 乎人神死生而妙之。聖人以其妙則在幽而
T2115_.52.0718c08: 能興。在明而能無。是故聖人方其生也。善世
T2115_.52.0718c09: 而無善。方其死也。潜神而用神。舍利者亘百
T2115_.52.0718c10: 世而儼然。効其靈則天下莫測。豈非其神之
T2115_.52.0718c11: 爲乎。今夫九流百子以其道而爲之者天下
T2115_.52.0718c12: 紛然。謂之道則與佛未始異也。稽其驗則天
T2115_.52.0718c13: 下無有也。競尊其師則謂佛不足。與其聖賢
T2115_.52.0718c14: 校其人之死也。不終日而形腐。不終年而骨
T2115_.52.0718c15: 朽。其神則漠然。烏有乎忽恍。豈其道亦有所
T2115_.52.0718c16: 未臻於佛者乎。昔者佛法始傳於漢而漢人
T2115_.52.0718c17: 不詳。始傳於呉而呉人不諒。皆專儒老而拒
T2115_.52.0718c18: 我。故摩騰僧會命舍利以驗佛世。自是翕然
T2115_.52.0718c19: 而嚮之。夫道遠也。驗近也。觀近也。者發之
T2115_.52.0718c20: 也。觀遠也者至之也。至之者聖人也。以驗觀
T2115_.52.0718c21: 道則麁妙可審也。以道觀聖人而大小可見
T2115_.52.0718c22: 也。人亦有言曰。其教有大不可思議之事。益
T2115_.52.0718c23: 知佛爲大聖人。不其然乎。然舍利之見乎天
T2115_.52.0718c24: 下者古今多矣。有盤空而翔者。無端而至者。
T2115_.52.0718c25: 發光而明並日月者。不可焚者。不可碎者。若
T2115_.52.0718c26: 此行道之舍利晝夜振之而不息者。天下未
T2115_.52.0718c27: 始見也。捧其塔敬之則金鐸益轉。若與人意
T2115_.52.0718c28: 而相應異乎。美哉至神之物不必大也。至道
T2115_.52.0718c29: 之驗不必多也。考其始致則曰得之於呉越。
T2115_.52.0719a01: 故國師韶公蓋得乎梁之岳陽。王蕭察之所
T2115_.52.0719a02: 傳者也。既而錢氏之先王内於金鐸以小銅

T2115_.52.0719a03:

塔而緘之嫈諸靈光寺

今寺之
舊名

殆百年矣。韶

T2115_.52.0719a04: 公至人也。號其舍利。一曰行道。一曰入定。入
T2115_.52.0719a05: 定者祕而不可見。行道者益塔而張之。是豈
T2115_.52.0719a06: 不以後世僧不軌道而俗薄寡信。將亦有所
T2115_.52.0719a07: 勸而發之者乎。故述其意命吾徒以揚之
T2115_.52.0719a08:   題遠公影堂壁
T2115_.52.0719a09: 遠公事跡。學者雖見而鮮能盡之。使世不昭
T2115_.52.0719a10: 昭見先賢之徳。亦後學之過也。予讀高僧傳
T2115_.52.0719a11: 蓮社記。及九江新舊録。最愛遠公。凡六事謂
T2115_.52.0719a12: 可以勸也。乃引而釋之。列之其影堂以示來
T2115_.52.0719a13: 者。陸修靜異教學者。而送過虎溪。是不以
T2115_.52.0719a14: 人而棄言也。陶淵明酖湎于酒而與之交。蓋
T2115_.52.0719a15: 簡小節而取其達也。跋陀高僧以顯異被擯。
T2115_.52.0719a16: 而延且譽之。蓋重有識而矯嫉賢也。謝靈運
T2115_.52.0719a17: 以心雜不取。而果歿於刑。蓋識其器而愼其
T2115_.52.0719a18: 終也。盧循欲叛。而執手求舊。蓋自信道也。桓
T2115_.52.0719a19: 玄振威。而抗對不屈蓋有大節也。大凡古今
T2115_.52.0719a20: 人情莫不畏威而苟免。忘義而避疑。好名而
T2115_.52.0719a21: 昧實。黨勢而忍孤。飾行而畏累。自是而非人。
T2115_.52.0719a22: 孰有道尊一代爲賢者師。肯以片言而從其
T2115_.52.0719a23: 人乎。孰有夙禀勝徳爲行耿潔。肯交醉郷而
T2115_.52.0719a24: 高其達乎。孰有屈人師之尊禮斥逐之客而
T2115_.52.0719a25: 伸其賢乎。孰有拒盛名之士不與於教而克全
T2115_.52.0719a26: 終乎。孰有義不避禍敦睦故舊而信道乎。孰
T2115_.52.0719a27: 有臨將帥之威在殺罰暴虐之際守道不撓而
T2115_.52.0719a28: 全節乎。此故遠公識量遠大獨出於古今矣。
T2115_.52.0719a29: 若其扶荷至教廣大聖道垂祐於天人者。非
T2115_.52.0719b01: 蒙乃能盡之其聖歟賢邪。偉乎大塊噫氣六
T2115_.52.0719b02: 合清風。遠公之名聞也。四海秋色神山中聳。
T2115_.52.0719b03: 遠公之清高也。人僧龍鳳高揖巣許。遠公之
T2115_.52.0719b04: 風軌也。白雲丹嶂玉樹瑤草。遠公之栖處也。
T2115_.52.0719b05: 蒙後公而生雖慕且恨也。瞻其遺像稽首作
T2115_.52.0719b06: 禮。願以弊文題于屋壁
T2115_.52.0719b07:   題梅福傳後
T2115_.52.0719b08: 班固云。梅子眞嘗爲南昌尉不得志。遂自引
T2115_.52.0719b09: 去。變姓名爲會稽監門。又曰。仙去。故後之説
T2115_.52.0719b10: 者。不過謂子眞能以仙尉爲吏隱。善與時浮
T2115_.52.0719b11: 沈。往往引其事爲尉者美言。亦學者之不詳
T2115_.52.0719b12: 也。小哉言乎。子眞磊落有大節奮不顧身。忠
T2115_.52.0719b13: 於國家憂天下者也。當漢朝失理本末皆顛。
T2115_.52.0719b14: 子眞嫉邪臣用事竊弄大權。發憤上書論國
T2115_.52.0719b15: 大體大要。興行禮度登用俊良之人。雖觝觸
T2115_.52.0719b16: 讒佞輩而無所避忌。詞氣謇諤意欲警動時
T2115_.52.0719b17: 主。雖書屡上而主竟不悟。卒土崩瓦解。使當
T2115_.52.0719b18: 時稍用其言。而高祖社稷未必喪亡。嗚呼子
T2115_.52.0719b19: 眞處九品之末。朝無一介之援。毅然奮志忠
T2115_.52.0719b20: 勇過人。吐詞扶國家之危。逆龍鱗探虎口。不
T2115_.52.0719b21: 旋踵而禍及其身。尚不以爲懼。眞慷慨大丈
T2115_.52.0719b22: 夫也。噫古今讀書爲學。孰不抱氣自視爲英
T2115_.52.0719b23: 雄於朋游間。苟有一語相忤。不協其意也。必
T2115_.52.0719b24: 發憤詬罵。恨不能誅之如讐。及其立於朝廷
T2115_.52.0719b25: 也。視有不義。雖大至於害教化傷風俗。以其
T2115_.52.0719b26: 不切於己。雖視如不視。雖聞如不聞。往往從
T2115_.52.0719b27: 而諛之。苟其敗也。則聚口而笑之。此聞子眞
T2115_.52.0719b28: 之風。宜如何爲心。子眞歿在先漢之季。於
T2115_.52.0719b29: 今上下千有餘年所。於縣尉未有如子眞者
T2115_.52.0719c01: 也。將有而未聞見乎。予嘗病世不知子眞之
T2115_.52.0719c02: 徳之道。徒高其得術仙去故題云
T2115_.52.0719c03:   書文中子傳後
T2115_.52.0719c04: 讀東 &T072502;

子王績集。知王氏果有續孔子六經。
T2115_.52.0719c05: 知房玄齡杜如晦李靜董常温彦博魏徴薛收
T2115_.52.0719c06: 杜淹等果文中子之弟子也。讀劉煦唐書王
T2115_.52.0719c07: 勃傳。知文中子乃勃之祖果曾作元經矣。績
T2115_.52.0719c08: 死於貞觀十八載。去其兄之世近。能言其事
T2115_.52.0719c09: 也。慨房杜温魏王勃皆不書一字以傳文中
T2115_.52.0719c10: 子之賢。而隋書復失書之後世。故以文中子
T2115_.52.0719c11: 之事不足信。及韓子文興。天下學士宗韓以
T2115_.52.0719c12: 韓愈不稱文中子。李 &T037173;

又薄其書比之太公
T2115_.52.0719c13: 家教。而學者蓋不取文中子也。然王氏能續
T2115_.52.0719c14: 孔子六經。蓋孔子之亞也。識者宜以聖人之
T2115_.52.0719c15: 道較而正之。其文中子之道苟與孔氏合。乃
T2115_.52.0719c16: 孔子之嗣也。而書傳之有無不足爲信。隨人
T2115_.52.0719c17: 愛惡之情欲蔑其聖賢可乎。孟軻豈不曰。盡
T2115_.52.0719c18: 信書不若無書。吾視中説其讀詩曰。四名五
T2115_.52.0719c19: 志。讀書曰四制七命。元經則曰。晋宋齊梁陳
T2115_.52.0719c20: 亡具五以禍其國而善其立法。有聖人之道。
T2115_.52.0719c21: 嗟呼不見其六經。姑書此以遺學輩
T2115_.52.0719c22:   書李翰林集後
T2115_.52.0719c23: 余讀李翰林集。見其樂府詩百餘篇。其意尊
T2115_.52.0719c24: 國家正人倫。卓然有周詩之風。非徒吟詠情
T2115_.52.0719c25: 性咄嘔苟自適而已。白當唐有天下第五世
T2115_.52.0719c26: 時。天子意甚聲色庶政稍解。姦邪輩得入竊
T2115_.52.0719c27: 弄大柄。會祿山賊兵犯闕。而明皇幸蜀。白閔
T2115_.52.0719c28: 天子失守輕棄宗廟。故作遠別離以刺之。至
T2115_.52.0719c29: 于作蜀道難。以刺諸侯之強横。作梁甫吟傷
T2115_.52.0720a01: 懷忠而不見用。作天馬歌哀棄賢才而不録
T2115_.52.0720a02: 其功。作行路難惡讒而不得盡其臣節。作猛
T2115_.52.0720a03: 虎行憤胡虜亂夏而思安王室。作陽春歌以
T2115_.52.0720a04: 誡淫樂不節。作烏栖曲以刺好色不好徳。作
T2115_.52.0720a05: 戰城南以刺窮兵不休。如此者不可悉説及
T2115_.52.0720a06: 放去。猶作秋浦吟冀悟人主意不果望終棄
T2115_.52.0720a07: 於江湖間。遂紆餘輕世劇飮大醉。寓意於道
T2115_.52.0720a08: 士法故其游覽贈送諸詩雜以神仙之説。夫
T2115_.52.0720a09: 性之所作志之所之。小人則以言君子則以
T2115_.52.0720a10: 詩。由言詩以求其志則君子小人可以盡之。
T2115_.52.0720a11: 若白之詩也。如是而其性之與志豈小賢哉。
T2115_.52.0720a12: 脱當時始終其人盡其才而用之。使立功業
T2115_.52.0720a13: 安知其果不能也。邇世説李白清才逸氣但
T2115_.52.0720a14: 謫仙人耳。此豈必然耶。觀其詩體勢才思如
T2115_.52.0720a15: 山聳海振。巍巍浩浩不可窮極。苟當時得預
T2115_.52.0720a16: 聖人之刪可參二雅。宜與國風傳之於無窮。
T2115_.52.0720a17: 而離騷子虚不足相比
T2115_.52.0720a18:   書諸葛武侯傳後
T2115_.52.0720a19: 孔明始躬耕於隆中時。毎自比於管仲樂毅。
T2115_.52.0720a20: 時人莫有許者。惟崔州平徐庶以爲然。吾考
T2115_.52.0720a21: 孔明事迹。其以天下至公爲心。欲并強魏而
T2115_.52.0720a22: 復漢社稷。與管仲九合諸侯一匡天下。樂毅
T2115_.52.0720a23: 不屠莒即墨之城。欲專以王道一歸天下。其
T2115_.52.0720a24: 道豈異哉。劉備三往乃見。孔明方與備畫計。
T2115_.52.0720a25: 何其工也。及備軍敗身遁夏口而孔明往説
T2115_.52.0720a26: 孫權。得兵爲援。破曹操於赤壁。此與樂毅説
T2115_.52.0720a27: 趙楚魏。使趙噉秦以伐齊之利。而毅并獲楚
T2115_.52.0720a28: 魏五國之兵伐齊。破之濟西。而其才略奇偉
T2115_.52.0720a29: 與樂埓也。率諸軍北駐漢中。臨發上疏。與樂
T2115_.52.0720b01: 毅報遺燕惠之書。其忠義相類。但其遇主遭
T2115_.52.0720b02: 時。不如管仲之得志耳。使孔明逢盛時。天不
T2115_.52.0720b03: 奪其壽。得以始終其事。復漢而并一天下興
T2115_.52.0720b04: 崇王道。則管夷吾樂毅殆不及也。惜其輕用
T2115_.52.0720b05: 馬謖。遂敗於街亭害其能事。然諸葛孔明賢
T2115_.52.0720b06: 豪俊傑。猶暗於知人如此。況非如孔明者。乃
T2115_.52.0720b07: 輕信乎。利口之人而用之。不亦易乎。戒之哉
T2115_.52.0720b08: 戒之哉
T2115_.52.0720b09:   書范睢傳後
T2115_.52.0720b10: 始范睢變姓名。自號張祿先生。入秦説秦昭
T2115_.52.0720b11: 王。短秦相穰侯。秦昭王遂逐穰侯收其相印。
T2115_.52.0720b12: 即拜范睢爲相。號爲應侯。應侯所任用鄭安
T2115_.52.0720b13: 平以兵降趙。應侯憂不知計之所出。而蔡澤
T2115_.52.0720b14: 乃西入秦見昭王。使人宣言感怒應侯。應侯
T2115_.52.0720b15: 服其説。乃擧蔡澤。應侯因謝病請歸相印。范
T2115_.52.0720b16: 睢既免相。秦昭王遂拜蔡澤爲相。蔡澤相秦
T2115_.52.0720b17: 數月。或惡之。懼誅。尋亦謝病歸其相印。莊子
T2115_.52.0720b18: 云。一蝉方得美蔭而忘其身。螳蜋執翳而搏
T2115_.52.0720b19: 之。見得而忘其形。異鵲從而利之。見利而忘
T2115_.52.0720b20: 其眞。莊周怵然曰。噫物固相累焉。此與范睢
T2115_.52.0720b21: 二三子相傾而相奪。何以異乎。欲人之欲。人
T2115_.52.0720b22: 亦欲之。孰謂能必保其富貴耶
T2115_.52.0720b23:   唐叚太尉傳賛
T2115_.52.0720b24: 叚大尉秀實先爲用事者奪去兵權而無怨。
T2115_.52.0720b25: 及是毅然奮笏撃殺朱泚。不顧一死圖存王
T2115_.52.0720b26: 室。古所謂社稷之臣也。又曰。殺身以成仁。又
T2115_.52.0720b27: 曰。臨難無苟免。唯叚氏皆得之矣。説者或云。
T2115_.52.0720b28: 叚太尉小弱。動不迕物。頗類儒者。及其奮撃
T2115_.52.0720b29: 反虜。罵聲掉厲而氣慴萬夫。白刃交前而卒
T2115_.52.0720c01: 不變色。又何壯哉。猛如飄風烈如疾雷。慷慨
T2115_.52.0720c02: 雄偉卓出古今。太史公疑田侯於畫圖。信有
T2115_.52.0720c03: 之矣。嗚呼大凡古今人情得權勢之盛。不振
T2115_.52.0720c04: 主則驕。時及失之。則怨望不能自存。往往謀
T2115_.52.0720c05: 爲不軌。如叚秀實太尉者。得之不爲幸。失之
T2115_.52.0720c06: 不爲怨。成之與敗在未決間。而以死循王室。
T2115_.52.0720c07: 擬淮陰侯韓信則其賢遠矣
T2115_.52.0720c08:   好善賛
T2115_.52.0720c09: 聖人之善以人爲善。其人也必好善。沮人之
T2115_.52.0720c10: 善以自善。其人也必嫉善。好善者其道必廣。
T2115_.52.0720c11: 嫉善者其名必辱。好善則天下善人樂以其
T2115_.52.0720c12: 善告。聚天下之善以爲行。其道不亦廣乎。嫉
T2115_.52.0720c13: 善則天下善人唯恐其聞所善。掩天下之善
T2115_.52.0720c14: 以爲言。其名不亦辱乎。舜古之好善人也。顏
T2115_.52.0720c15: 子亦古之好善人也。彼舜者古之聖人也。當
T2115_.52.0720c16: 堯之世。克諧以孝。烝烝又不格姦。天下不歸
T2115_.52.0720c17: 乎朱而歸乎舜。而天下豈有善於舜者也。及
T2115_.52.0720c18: 其聞一善言見一善行。若決江河沛然莫之
T2115_.52.0720c19: 能禦也。顏子古之賢人也。當孔子之時。抱聖
T2115_.52.0720c20: 人之道窮處陋巷。人不堪其憂。而顏子不改
T2115_.52.0720c21: 其樂。庶幾乎。聖人所以稱之。而天下豈有善
T2115_.52.0720c22: 於顏子也。及其聞人一善則拳拳服膺。若今
T2115_.52.0720c23: 所謂善人者。吾未見有如顏舜之聖賢也。其
T2115_.52.0720c24: 善未必善於天下之人。及其聞人之善。孰肯
T2115_.52.0720c25: 沛然以行之。亦孰肯拳拳而服膺。從而掩之
T2115_.52.0720c26: 者有之。辯者必形乎言。訥者必形乎色。脱少
T2115_.52.0720c27: 而稱之其人也。非情與黨則不爲也。嗚呼欲
T2115_.52.0720c28: 其名不辱。其可得乎。其道之廣也。其可得乎。
T2115_.52.0720c29: 今之人不如古之人遠矣。故謂好善者非聖
T2115_.52.0721a01: 賢之人不能好善也。窮天地亘萬世。唯舜顏
T2115_.52.0721a02: 子而已矣。宜乎其道與名。傳之於無窮焉
T2115_.52.0721a03:   陸蟾傳
T2115_.52.0721a04: 陸蟾藤州鐔津人也。以能詩名於楚越間。其
T2115_.52.0721a05: 瀑布詠則曰。靈源人莫測。千尺挂雲端。嶽色
T2115_.52.0721a06: 染不得。神功裁亦難。夏噴狷鳥凝。秋濺斗牛
T2115_.52.0721a07: 寒。待到滄溟日。爲濤更好看。此詩人尤稱之。
T2115_.52.0721a08: 客死於攸縣之司空山。予少時游衡山。會隱
T2115_.52.0721a09: 者高閬謂予曰。昔陸先生。子之邑人也。方國
T2115_.52.0721a10: 初時。廖氏家以詩盛。而四方詩人慕廖氏者
T2115_.52.0721a11: 來衡山頗衆。獨先生陸某詩多警句。雖慕廖
T2115_.52.0721a12: 融亦相推高。然生不止能詩而已矣。頗知王
T2115_.52.0721a13: 覇大略。亦俟有所遭遇。故其言詩見志。如前
T2115_.52.0721a14: 詩後句云。待到滄溟日。爲濤更好看。而常幅
T2115_.52.0721a15: 巾布衣好秉高節。所至閉戸自處。不肯與常
T2115_.52.0721a16: 人交接。余聞其風且嘆之曰。陸生邑人也。能
T2115_.52.0721a17: 以詩高出流輩。是亦賢矣。而負道守節。不爲
T2115_.52.0721a18: 阿世苟合。而欲自有所遭遇。雖孔孟尚不得
T2115_.52.0721a19: 其志而生也。不亦難乎。然天下如陸生從死
T2115_.52.0721a20: 於丘壑者何限
T2115_.52.0721a21:   韓曠傳
T2115_.52.0721a22: 韓曠字攝生。隱士也。或曰。即五代韓通之後
T2115_.52.0721a23: 也。宋初其家破。曠方嬰兒。人竊匿且育之。稍
T2115_.52.0721a24: 知其世家。亦遂自匿亡於楊越間。欻然長大。
T2115_.52.0721a25: 少年任侠縱酒撃劍。一旦感悟。即潔身振衣。
T2115_.52.0721a26: 游名山慕道家絶粒導引。爲人沈毅寡語。悠
T2115_.52.0721a27: 然有遠器。甘惡衣食。所至輒閉室。不交人世。
T2115_.52.0721a28: 雖官尊如刺史者縱求之。未嘗有見者。或稍
T2115_.52.0721a29: 見一揖。遂自引不復與語。予少時識曠於嶽
T2115_.52.0721b01: 麓。其人已老。默默不妄道事。然人多悦其高
T2115_.52.0721b02: 義而自勸。始予謂曠木訥少文。及游洪井視
T2115_.52.0721b03: 其屬辭。彬彬可觀。聞其平生愈詳益信。其有
T2115_.52.0721b04: 徳而有言也。竟死於湘潭間
T2115_.52.0721b05:   評北山清公書
T2115_.52.0721b06: 評曰。唐高僧神清。不喜禪者。自尊其宗。乃著
T2115_.52.0721b07: 書而抑之曰。其傳法賢聖間以聲聞。如迦葉
T2115_.52.0721b08: 等。雖曰回心。尚爲小智。豈能傳佛心印乎。即
T2115_.52.0721b09: 引付法藏傳曰。昔商那和修告優波鞠多曰。
T2115_.52.0721b10: 佛之三昧辟支不知。辟支三昧聲聞不知。諸
T2115_.52.0721b11: 大聲聞三昧餘聲聞不知。阿難三昧我今不
T2115_.52.0721b12: 知。我今三昧汝亦不知。如是三昧皆隨吾滅。
T2115_.52.0721b13: 又有七萬七千本生經。一萬阿毘曇。八萬清
T2115_.52.0721b14: 淨毘尼。亦隨我滅。固哉清也。徒肆己所愛惡
T2115_.52.0721b15: 而不知大謬先聖。吾始視清書。見其校論三
T2115_.52.0721b16: 昧。雖文詞不佳。蓋以其善記經書不別理義
T2115_.52.0721b17: 端由而不即非之。及考其禪宗之説。問難凡
T2115_.52.0721b18: 數番。輒採流俗所尚。及援書傳。復不得其詳。
T2115_.52.0721b19: 余初謂此非至論。固不足注意。徐思其所謂
T2115_.52.0721b20: 迦葉等。豈能傳佛心印。尤爲狂言。恐其熒
T2115_.52.0721b21: 惑世俗。以増後生末學之相訾。不已。乃與正
T2115_.52.0721b22: 之。非好辯也。大凡萬事理爲其本而迹爲末
T2115_.52.0721b23: 也。通其本者故多得之。束其末者故多失之。
T2115_.52.0721b24: 若傳法者數十聖賢雖示同聲聞而豈宜以聲
T2115_.52.0721b25: 聞盡之哉。經曰。我今所有無上正法等悉以
T2115_.52.0721b26: 付囑摩訶迦葉。竟大般涅槃。傳曰。我今所有
T2115_.52.0721b27: 大慈大悲四禪三昧無量功徳而自莊嚴。而
T2115_.52.0721b28: 迦葉比丘亦復如是。又謂鞠多爲無垢相好。
T2115_.52.0721b29: 佛又謂僧伽難提。乃過去娑羅王如來降跡
T2115_.52.0721c01: 爲祖。如此之類甚衆。豈非聖人欲扶其法互
T2115_.52.0721c02: 相尊敬而示爲大小耶。楞伽所謂三種阿羅
T2115_.52.0721c03: 漢者。一曰得決定寂滅聲聞阿羅漢。一曰増
T2115_.52.0721c04: 修菩薩行阿羅漢。一曰應化佛所化阿羅漢。
T2115_.52.0721c05: 此阿羅漢以本願善根方便力故。現諸佛土
T2115_.52.0721c06: 生大衆中。莊嚴諸佛大會。故若大迦葉傳法
T2115_.52.0721c07: 數十聖賢者。豈非應化佛所化之阿羅漢者
T2115_.52.0721c08: 也。然佛所化者宜其所有四禪三昧無量功
T2115_.52.0721c09: 徳與如來不異也。不異乎如來而傳佛心印。
T2115_.52.0721c10: 孰謂其不然乎。若商那和修曰。阿難三昧而
T2115_.52.0721c11: 我不知。我今三昧汝亦不知。斯恐其有所抑
T2115_.52.0721c12: 揚耳。未可謂其必然。經曰。入遠行地已得無
T2115_.52.0721c13: 量三昧。夫入遠行地者。蓋七地菩薩也。七地
T2115_.52.0721c14: 菩薩尚能得無量三昧。而化佛豈盡不能也。
T2115_.52.0721c15: 然佛之所傳心印與餘三昧者。宜異日而道
T2115_.52.0721c16: 哉。夫心印者。蓋大聖人種智之妙本也。餘三
T2115_.52.0721c17: 昧者。乃妙本所發之智慧也。皆以三昧而稱
T2115_.52.0721c18: 之耳。心印即經之謂三昧王之三昧者也。如
T2115_.52.0721c19: 來所傳乃此三昧也。清以謂餘三昧邪。其所
T2115_.52.0721c20: 謂七萬七千本生經。一萬阿毘曇。八萬清淨
T2115_.52.0721c21: 毘尼。亦隨我滅。此余未始見於他書。獨付法
T2115_.52.0721c22: 藏傳云。爾尚或疑之。假令其書不謬。恐非謂
T2115_.52.0721c23: 其傳法聖賢不能任持而然也。是必以後世
T2115_.52.0721c24: 群生機縁福力益弱而不勝其教。以故滅之。
T2115_.52.0721c25: 方正像末法三者之存滅。亦隨世而法汚隆
T2115_.52.0721c26: 焉。曷嘗爲其弘法聖賢而致正末邪。嗚呼學
T2115_.52.0721c27: 者不求經不窮理。動謬聖人之意爲其説。雖
T2115_.52.0721c28: 能編連萬世事。亦何益乎。書曰。記問之學不
T2115_.52.0721c29: 足爲人師。清之謂也歟

T2115_.52.0722a01:

評唐續僧傳可禪祖事

附

T2115_.52.0722a02: 評曰。唐續高僧傳謂。可遭賊斷臂。與余書云。
T2115_.52.0722a03: 曷其異乎。曰余考法琳碑曰。師乃立雪數宵。

T2115_.52.0722a04:

斷臂碎身營求開示

亦曰投地碎
身顧其開示

然爲僧傳者與

T2115_.52.0722a05: 琳同時。琳之説與禪書合而宣反之。豈非采
T2115_.52.0722a06: 聽之未至乎。抑亦從邪説而妄非之乎。故其

T2115_.52.0722a07:

書不足爲評

亦云不可憑。亦云不
在詳評。然各有旨也

T2115_.52.0722a08: 鐔津文集卷第十三
T2115_.52.0722a09:
T2115_.52.0722a10:
T2115_.52.0722a11:
T2115_.52.0722a12: 鐔津文集卷第十四
T2115_.52.0722a13: 藤州鐔津東山沙門契嵩撰
T2115_.52.0722a14: 非韓上

T2115_.52.0722a15:

非韓子三十篇

并
敍

T2115_.52.0722a16: 敍曰。非韓子者公非也質於經以天下至當
T2115_.52.0722a17: 爲之。是非如俗用愛惡相攻。必至聖至賢乃
T2115_.52.0722a18: 信吾説之不苟也。其書三十篇。僅三萬餘言
T2115_.52.0722a19: 第一
T2115_.52.0722a20: 韓子議論拘且淺。不及儒之至道可辯。予始
T2115_.52.0722a21: 見其目曰。原道徐視。其所謂仁與義爲定名。
T2115_.52.0722a22: 道與徳爲虚位。考其意。正以仁義人事必有。
T2115_.52.0722a23: 乃曰。仁與義爲定名。道徳本無縁仁處致爾。
T2115_.52.0722a24: 迺曰。道與徳爲虚位。此説特韓子思之不精
T2115_.52.0722a25: 也。夫縁仁義而致道徳。苟非仁義自無道徳
T2115_.52.0722a26: 焉。得其虚位果有仁義。以由以足道徳。豈爲
T2115_.52.0722a27: 虚耶。道徳既爲虚位。是道不可原也。何必曰
T2115_.52.0722a28: 原道。舜典曰。敬敷五教。蓋仁義五常之謂
T2115_.52.0722a29: 也。韓子果專仁義。目其書曰原教可也。是亦
T2115_.52.0722b01: 韓子之不知考經也。其曰博愛之謂仁。行而
T2115_.52.0722b02: 宜之之謂義。由是而之焉之謂道。足於己無
T2115_.52.0722b03: 待於外之謂徳。夫道徳仁義四者。迺聖人立
T2115_.52.0722b04: 教之大端也。其先後次第有義有理。安可改
T2115_.52.0722b05: 易。雖道徳之小者。如道謂才藝。徳謂行善。
T2115_.52.0722b06: 亦道徳處其先。彼曰仁義之道者。彼且散説。
T2115_.52.0722b07: 取其語便道或次下耳。自古未始有四者連
T2115_.52.0722b08: 出而道徳處其後也。曲禮曰。道徳仁義非禮
T2115_.52.0722b09: 不成。説卦曰。和順道徳而理於義。論語曰。志
T2115_.52.0722b10: 於道據於徳。依於仁游於義。禮運曰。義者
T2115_.52.0722b11: 藝之分仁之節也。協於藝講於仁。得之者強。
T2115_.52.0722b12: 此明游於義者乃聖人用義之深旨耳。楊子
T2115_.52.0722b13: 曰。道以導之。徳以得之。仁以人之。義以宜
T2115_.52.0722b14: 之。老子雖儒者不取其稱。儒亦曰。道而後
T2115_.52.0722b15: 徳。徳而後仁。仁而後義。道先開通。釋曰開
T2115_.52.0722b16: 通。即繋辭云。開物成務。又曰。通天下之志。
T2115_.52.0722b17: 是也。由開通方得其理。故徳次之。得理爲善。
T2115_.52.0722b18: 以恩愛惠物。而仁次之既仁且愛。必裁斷合
T2115_.52.0722b19: 宜。而義又次之。道徳仁義相因而有之。其本
T2115_.52.0722b20: 末義理如此。聖人爲經定其先後。蓋存其大
T2115_.52.0722b21: 義耳。今韓子戻經。先仁義而後道徳。臆説比
T2115_.52.0722b22: 大開通得理。不乃顛倒僻紆無謂邪。然儒之
T2115_.52.0722b23: 道徳固有其小者大者焉。小者如曲禮別義。
T2115_.52.0722b24: 一説道謂才藝徳爲行善在己。是也。大者如
T2115_.52.0722b25: 繋辭一陰一陽之謂道。繼之者善也。成之者
T2115_.52.0722b26: 性也。仁者見之謂之仁。智者見之謂之智。百
T2115_.52.0722b27: 性日用而不知。故君子之道鮮矣。説卦曰。昔
T2115_.52.0722b28: 者聖人之作易也。將以順性命之理。立天之
T2115_.52.0722b29: 道曰陰與陽。立地之道曰柔與剛。立人之道
T2115_.52.0722c01: 曰仁與義。中庸曰。天命之謂性。率性之謂道。
T2115_.52.0722c02: 修道之謂教。是也。繋辭以其在陰陽而妙之
T2115_.52.0722c03: 者爲道。人則禀道以成性。仁者智者雖資道
T2115_.52.0722c04: 而見仁智。遂滯執乎仁智之見。百姓雖日用
T2115_.52.0722c05: 乎道。而茫知是道。故聖人之道顯明爲昧少

T2115_.52.0722c06:

耳

昧或
作衰

然聖人之道。豈止乎仁義而已矣。説

T2115_.52.0722c07: 卦以性命之理。即至神之理也。天地萬物莫
T2115_.52.0722c08: 不與之。故聖人作易重卦。順從此理。乃立天
T2115_.52.0722c09: 地人三才之道。天道資始。則有陰有陽。地道
T2115_.52.0722c10: 成形。則有柔有剛。人道情性。則有仁有義。乃
T2115_.52.0722c11: 資道而有之也。中庸以循率此性。乃謂之道。
T2115_.52.0722c12: 修治此道。乃謂之教。教則仁義五常也。是豈
T2115_.52.0722c13: 道止仁義。而仁義之先果無道乎。若説卦者。
T2115_.52.0722c14: 若論語者。若曲禮之別義者。若老子楊子者。
T2115_.52.0722c15: 其所謂道徳。皆此之大道也。然是道徳在禮
T2115_.52.0722c16: 則中庸也誠明也。在書則洪範皇極也。在詩
T2115_.52.0722c17: 則思無邪也。在春秋則列聖大中之道也。孔
T2115_.52.0722c18: 子謂曾子曰。參乎。吾道一以貫之。曾子曰。
T2115_.52.0722c19: 唯。又謂子貢曰。非也。予一以貫之。但曾子縁
T2115_.52.0722c20: 弟子問之。而曾子以其弟子小子未足以盡
T2115_.52.0722c21: 道。故以近道者諭之。乃對之曰。夫子之道
T2115_.52.0722c22: 忠恕而已矣。曾子蓋用中庸所謂忠恕去道
T2115_.52.0722c23: 不遠之意也。後儒不通。便以忠恕遂爲一貫。
T2115_.52.0722c24: 誤矣。繋辭曰。天下之動貞夫一。又曰。一致
T2115_.52.0722c25: 而百慮。禮運曰。禮必本於太一。中庸曰。其爲
T2115_.52.0722c26: 物不二。其生物也不測。以此較而例諸。烏得
T2115_.52.0722c27: 以忠恕而輒爲其一貫乎。顏淵喟歎曰。仰之
T2115_.52.0722c28: 而彌高。鑚之而彌堅。瞻之在前忽焉在後。夫
T2115_.52.0722c29: 子循循然善誘人。顏子正謂聖人以此一貫
T2115_.52.0723a01: 之道教人。循循然有其次緒。是爲善進勸於
T2115_.52.0723a02: 人也。此明聖人唯以誠明大道開通一理爲
T2115_.52.0723a03: 其教。元爲衆善百行之本。中庸曰。中也者天
T2115_.52.0723a04: 下之大本也。豈不然乎。于此輒三本略經正
T2115_.52.0723a05: 以仁義二者曲爲其道徳。其於聖人之法。豈
T2115_.52.0723a06: 不闕如。中庸曰。道之不行我知之矣。賢者
T2115_.52.0723a07: 過而不肖者不及。茲謂賢智之人忽道而所
T2115_.52.0723a08: 以爲過也。愚不肖輩遠道而所以爲不及也
T2115_.52.0723a09: 韓子忘本。豈不爲過乎。輕亡至道而原道。欲
T2115_.52.0723a10: 道之辯明。是亦惑也。繋辭所謂仁智云者。
T2115_.52.0723a11: 爲昧道執滯其見致。迺聖人之道衰少不備
T2115_.52.0723a12: 顯。若韓子局仁義而爲其道徳者。正繋辭所
T2115_.52.0723a13: 患也。夫義乃情之善者矣。於道徳爲次。以情
T2115_.52.0723a14: 則罕有。必正而不失。故論語曰。大徳不踰閑。
T2115_.52.0723a15: 小徳出入可也。又曰。賜也過。商也不及。又
T2115_.52.0723a16: 曰。色取人而行違居之不疑。表記子曰。仁有
T2115_.52.0723a17: 三。與仁同功而異情。與仁同功。其仁未可知
T2115_.52.0723a18: 也。與仁同過。然後其仁可知也。莊子曰。諸侯
T2115_.52.0723a19: 之門而仁義存焉。其欲偏以仁義而爲可乎。
T2115_.52.0723a20: 然子貢子夏爲仁義之賢者。猶有過與不及。
T2115_.52.0723a21: 況其不如賜與商者。後世何可勝數。此烏得
T2115_.52.0723a22: 不究大本與人教。其以道徳而正其爲善乎。
T2115_.52.0723a23: 中庸曰。道其不行矣。夫是乃聖人憫傷其不
T2115_.52.0723a24: 與至道至徳而教人也。或曰。韓子先仁義而
T2115_.52.0723a25: 次道徳者。蓋專人事而欲別異乎。佛老虚無
T2115_.52.0723a26: 之道徳耳。曰昔聖人作易以正乎天道人事。
T2115_.52.0723a27: 而虚無者最爲其元。苟異虚無之道則十翼
T2115_.52.0723a28: 六十四卦。乃非儒者之書。伏羲文王孔子治
T2115_.52.0723a29: 易之九聖人。亦非儒者之師宗也。孔子非儒
T2115_.52.0723b01: 宗師可乎。果爾則韓子未始讀易。易尤爲儒
T2115_.52.0723b02: 之大經。不知易而謂聖賢之儒。吾不信也。其
T2115_.52.0723b03: 曰老子之小仁義非毀之也。其見者小也。坐
T2115_.52.0723b04: 井而觀天曰天小者。非天罪也。然老子曰。失
T2115_.52.0723b05: 道而後徳。失徳而後仁。失仁而後義。失義

T2115_.52.0723b06:

而後禮。此誠不毀小仁義也

或無
小字

蓋爲道徳與

T2115_.52.0723b07: 仁義爲治有隆殺。而其功有優劣耳。夫明此
T2115_.52.0723b08: 不若以禮運較。孔子曰。大道之行也天下爲
T2115_.52.0723b09: 公。選賢與能講信修睦。故人不獨親其親。不
T2115_.52.0723b10: 獨子其子。又曰。謀閉而不興盜竊亂賊而不
T2115_.52.0723b11: 作。故外通而不閉。是謂大同。是豈非大道與
T2115_.52.0723b12: 徳爲治而優乎。又曰。今大道既隱。天下爲家。
T2115_.52.0723b13: 各親其親。各子其子。又曰。禹湯文武成王周
T2115_.52.0723b14: 公。由此其選也。此六君子者。未有不謹於
T2115_.52.0723b15: 禮者也。以著其義。以考其信。著其有過。刑仁
T2115_.52.0723b16: 講讓。示民有常。如有不如此者在執者去。衆
T2115_.52.0723b17: 以爲殃。是爲小康。是豈非仁義爲治於道徳
T2115_.52.0723b18: 爲劣乎。如此何獨老子而小仁義耶。韓子何
T2115_.52.0723b19: 其不自忽儒經而輒誚老子乎。又曰。老子所
T2115_.52.0723b20: 謂道徳云者。去仁與義言之也。一人之私言
T2115_.52.0723b21: 也。此韓子之言。所以大不公也。夫老子之所
T2115_.52.0723b22: 言者大道也。道果私乎。所謂大道者。豈獨
T2115_.52.0723b23: 老子之道。蓋三皇五帝列聖之大道也。韓子
T2115_.52.0723b24: 不知。徒見老氏道家。自爲其流與儒不同。欲
T2115_.52.0723b25: 抑而然也。夫析老氏爲之道家者。其始起於
T2115_.52.0723b26: 司馬氏之書。而班固重之。若老子者其實古
T2115_.52.0723b27: 之儒人也。在周爲主藏室之史。多知乎聖人

T2115_.52.0723b28:

神法之事

或本無
聖人字

故孔子於禮則曰。吾聞諸

T2115_.52.0723b29: 老聃。是蓋老子嘗探三皇五帝之書而得其
T2115_.52.0723c01: 大道之旨。乃自著書發明之。韓子不能揣本
T2115_.52.0723c02: 齊末。徒欲排之而務取諸儒名。不亦易乎。禮
T2115_.52.0723c03: 運曰。大道之行與三代之英丘。未之逮也而
T2115_.52.0723c04: 有志焉。鄭玄解曰。大道謂五帝時也。然他書
T2115_.52.0723c05: 多謂大道爲皇道。而鄭獨謂五帝之時也。其
T2115_.52.0723c06: 意以謂。雖皇與帝其道相通故也。五帝本紀
T2115_.52.0723c07: 而黄帝當其首。然黄帝與虙犧神農其實三
T2115_.52.0723c08: 皇。而經史但爲帝者。蓋皇帝與王古亦通稱
T2115_.52.0723c09: 耳。故鄭謂五帝之時而皇在其間矣。但黄帝
T2115_.52.0723c10: 乃三皇。處五帝之初而冠乎堯舜。雖本末小
T2115_.52.0723c11: 異。而大道一也。繋辭曰。黄帝堯舜垂衣裳
T2115_.52.0723c12: 而天下治。此其然也。孔安國謂三皇之書爲
T2115_.52.0723c13: 三墳。言大道也。五帝之書爲五典。言常道也。
T2115_.52.0723c14: 孔頴達正其義曰。皇優於帝。其道不但可常
T2115_.52.0723c15: 行而已。又大於常。故爲墳也。此謂對例耳。雖
T2115_.52.0723c16: 少有優劣皆乃大道並可常行。亦引茲禮運
T2115_.52.0723c17: 大道之行謂五帝時爲之證。然五帝三皇之
T2115_.52.0723c18: 書。莫至于易。以易與老子較。而其道豈異乎
T2115_.52.0723c19: 哉。如繋辭曰。天下之動正夫一者也。而老子
T2115_.52.0723c20: 曰。王侯得一以爲天下正。此其大略也。苟考
T2115_.52.0723c21: 其無思無爲之理。陰陽變化之説。二書豈不
T2115_.52.0723c22: 皆然。班固漢書曰。老氏流者蓋出史官。又曰。
T2115_.52.0723c23: 合於堯之克讓。易之謙謙。此之謂也。吾少聞
T2115_.52.0723c24: 於長者曰。老子蓋承於黄帝氏者也。及見莊
T2115_.52.0723c25: 周廣成子曰得吾道者。上爲皇下爲王。益信
T2115_.52.0723c26: 老氏誠得於三皇五帝者也。此明老子之道
T2115_.52.0723c27: 徳者。實儒三皇五帝道徳仁義之根本者也。

T2115_.52.0723c28:

章章然

或止一
章字也

豈出於老氏一人之私説邪。必

T2115_.52.0723c29: 以老子爲非。則易與禮運可燔矣。文王孔子
T2115_.52.0724a01: 則爲槌提仁義者也。夫先儒之好辯者孰與
T2115_.52.0724a02: 孟子。孟子之時。老子之書出。百有餘年矣。而
T2115_.52.0724a03: 莊周復與孟氏並世。如其可排則孟已排之
T2115_.52.0724a04: 矣。豈待後世之儒者辯之耶。司馬遷謂。老子

T2115_.52.0724a05:

之道約而易操

上或無
之字

事少而功多。儒者或不

T2115_.52.0724a06: 然。譏其先黄老而後六經。是亦不知其意也。
T2115_.52.0724a07: 太史公之書。孔子即爲之世家。老子即爲列
T2115_.52.0724a08: 傳。此豈尊老氏之謂耶。蓋以老氏之道乃儒
T2115_.52.0724a09: 之本也。所以先之者正欲尊其本耳。非苟先
T2115_.52.0724a10: 其人也。子長之言微且遠矣。韓子不能深思
T2115_.52.0724a11: 而遠詳之。輒居於先儒。乃曰。周道衰孔子沒。
T2115_.52.0724a12: 火于秦黄老于漢。佛于晋宋齊梁魏隋之間。
T2115_.52.0724a13: 其言道徳仁義者。不入于楊則入于墨。不入
T2115_.52.0724a14: 于墨則入于老。不入于老則入于佛。入于彼
T2115_.52.0724a15: 則出于此。入者主之出者奴之。入者附之出
T2115_.52.0724a16: 者汚之。嗚呼何其言之不遜也如此。其曰出
T2115_.52.0724a17: 入奴汚。謂出于楊墨乎。出於佛老乎。佛老
T2115_.52.0724a18: 豈致人惡賤之如是耶。夫佛法居家者果以
T2115_.52.0724a19: 誠心入道。其所出遠則成乎殊勝之賢聖。其
T2115_.52.0724a20: 所出近則乃身乃心。潔靜慈惠爲上善人出
T2115_.52.0724a21: 處閭里。則人敬之而不敢欺。是亦人間目撃
T2115_.52.0724a22: 常所見也。安有出者奴之汚之之辱耶。古者
T2115_.52.0724a23: 有帝王而入預佛法者。自東漢抵唐不可悉
T2115_.52.0724a24: 數。如唐太宗於崇福寺。發願稱皇帝菩薩戒
T2115_.52.0724a25: 弟子者。玄宗務佛清淨事其熏修者。是亦佛
T2115_.52.0724a26: 教而出。果奴乎汚耶。韓子徒以梁武爲尤。而
T2115_.52.0724a27: 不知辱類其本朝祖宗。此豈有識慮耶。然梁
T2115_.52.0724a28: 武之事。吾原教雖順俗稍評之而未始劇論。
T2115_.52.0724a29: 如較其舍身。於俗則過於道則徳。非爾人情
T2115_.52.0724b01: 輒知。唯天地神明乃知之耳。故當梁武舍身
T2115_.52.0724b02: 之際而地爲之振。此特非常之事。而史臣不
T2115_.52.0724b03: 書而後世益不識。知梁武帝幽勝之意也。其
T2115_.52.0724b04: 發志固不同庸凡之所爲。未可以奴視之也。
T2115_.52.0724b05: 韓子既攘斥楊墨佛老如此矣。而其師説乃
T2115_.52.0724b06: 曰。孔子以禮師老聃。其讀墨曰。孔子必用
T2115_.52.0724b07: 墨子。墨子必用孔子。不相用不足爲孔墨。其
T2115_.52.0724b08: 爲絳州馬府君行状曰。司徒公之薨也。刺臂
T2115_.52.0724b09: 出血書佛經千餘言以祈報福。又曰。居喪有
T2115_.52.0724b10: 過人行。其稱大顛序。高閑亦皆推述乎佛法
T2115_.52.0724b11: 也。韓子何其是非不定前後相反之如是耶。
T2115_.52.0724b12: 此不唯自惑。亦乃誤累後世學者矣。佛老果
T2115_.52.0724b13: 是。而韓子非之。後學不辨。徒見韓子大儒而
T2115_.52.0724b14: 其文工。乃相慕而非之。楊墨果非。而韓子
T2115_.52.0724b15: 是之。學輩亦相効而是之。夫以是而爲非者
T2115_.52.0724b16: 則壞人善心。以非而爲是者則導人學非。壞
T2115_.52.0724b17: 善之風傳之後世。誤人之所以爲心非小事
T2115_.52.0724b18: 也。損刻陰徳而冥増其過。不在乎身必在其
T2115_.52.0724b19: 神與其子孫。後世亦可畏也。儒有附韓子者
T2115_.52.0724b20: 曰。孔子但學禮於老聃氏耳。非學其道也。曰
T2115_.52.0724b21: 不然。禮亦道也。樂記曰。大禮與天地同節。又
T2115_.52.0724b22: 曰。中正無邪禮之質也。禮運曰。禮必本於
T2115_.52.0724b23: 太一。夫中正太一禮之質本也。儀制上下禮
T2115_.52.0724b24: 之文末也。苟聖人但學文末而不究乎質本。
T2115_.52.0724b25: 何爲聖人耶唯聖人固能文質本末備知而審
T2115_.52.0724b26: 擧之也。學者徒知曾子問孔子學禮於老聃
T2115_.52.0724b27: 之淺者耳。而不知史記老聃傳孔子問禮之
T2115_.52.0724b28: 深明者也彼韓子雖學儒之言文。豈知禮之
T2115_.52.0724b29: 所以然耶。其曰聞古之爲民者四。今之爲民
T2115_.52.0724c01: 者六。古之教者處其一。今之教者處其二。農
T2115_.52.0724c02: 之家一而食粟之家六。工之家一而用器之
T2115_.52.0724c03: 家六。賈之家一而資焉之家六。柰之何民不
T2115_.52.0724c04: 窮且盜也。夫所謂教者。豈與乎天地皆出而
T2115_.52.0724c05: 必定其數耶。是亦聖人適時合宜而爲之。以
T2115_.52.0724c06: 資乎治體者也。然古今迭變時益差異。未必
T2115_.52.0724c07: 一教而能周其萬世之宜也。昔舜當五帝之
T2115_.52.0724c08: 末。其時漸薄其人漸僞。聖人宜之。乃設五
T2115_.52.0724c09: 教制五刑。各命官尸之。而契爲司徒。專布五
T2115_.52.0724c10: 教。遂遺後世使率人爲善。而天下有教自此
T2115_.52.0724c11: 始也。及周公之世復當三王之際。其時益薄
T2115_.52.0724c12: 其人益僞。而天下益難治。聖人宜之。遂廣其
T2115_.52.0724c13: 教法而備之。天下謂儒者之教。自周公起焉。

T2115_.52.0724c14:

其後孔子述而載之。詩書六經

或云
六藝

而儒之教

T2115_.52.0724c15: 益振周季。三代之政弊。善人恃術而費智。不
T2115_.52.0724c16: 善人假法而作僞。天下靡靡役生傷性而不
T2115_.52.0724c17: 知其自治。老子宜其時。更以三皇五帝道徳
T2115_.52.0724c18: 之説以救其弊。而天下遂有老子之教也。兩
T2115_.52.0724c19: 漢之際。視周末則愈薄愈僞。賢與愚役於智
T2115_.52.0724c20: 詐紛然相半。萬一雖習於老子之説。而不能
T2115_.52.0724c21: 甚通乎性命奧妙。推神明往來救世積昧。指
T2115_.52.0724c22: 其死生之所以然。天下遂有佛之教也。楊子
T2115_.52.0724c23: 曰。夫道非天然應時而造。損益可知也。是豈
T2115_.52.0724c24: 不然哉。夫自周秦漢魏。其薄且僞者日益滋
T2115_.52.0724c25: 甚。皆儲積於後世之時。天其或資乃佛教。以
T2115_.52.0724c26: 應其事。欲其相與而救世也。不然何天人與
T2115_.52.0724c27: 其相感應久且盛之如是耶。韓子泥古不知
T2115_.52.0724c28: 變。而不悟佛教適時合用。乃患佛老加於儒。
T2115_.52.0724c29: 必欲如三代而無之。是亦其不思之甚也。夫
T2115_.52.0725a01: 三皇之時無教。五帝之時無儒。及其有教有
T2115_.52.0725a02: 儒也。而時世人事不復如古。假令當夏禹之
T2115_.52.0725a03: 時。有人或曰。古之治也。有化而無教化則
T2115_.52.0725a04: 民化淳。吾欲如三皇之世用化而不用教。當
T2115_.52.0725a05: 此無教。可乎當周秦之時亦有人曰。古之爲
T2115_.52.0725a06: 治用教也簡。今之爲治。用儒也煩。煩則民勞。
T2115_.52.0725a07: 而苟且吾欲如二帝之世用教而不用儒。當
T2115_.52.0725a08: 是時無儒可乎。然以其時而裁之。不可無教
T2115_.52.0725a09: 無儒必也矣。比之韓子之説。欲後世之時無
T2115_.52.0725a10: 佛無老。何以異乎。韓子曰。今其言曰。曷不爲
T2115_.52.0725a11: 太古之無事。是亦責冬之裘者曰。曷不爲葛
T2115_.52.0725a12: 之之易也。責飢之食者曰。曷不爲飮之之易
T2115_.52.0725a13: 也。韓子其亦知後世不可專用太古之道而
T2115_.52.0725a14: 譏其言之者。不知乎時之宜也。方益後世而
T2115_.52.0725a15: 韓子欲無佛與老。何爲迺自反不知其時之
T2115_.52.0725a16: 宜耶。豈有所黨而然耳。將欲蔽而特不見乎。
T2115_.52.0725a17: 若夫四民之制六家食用之費。吾原教論之
T2115_.52.0725a18: 詳矣。今益以近事較之。周漢而來治天下垂
T2115_.52.0725a19: 至於王道者。孰與唐之太宗。當正觀之間。佛
T2115_.52.0725a20: 與老氏。其教殊盛其人殊繁。其食用殊廣。而
T2115_.52.0725a21: 國之斷獄卒歳死刑者不過三十人。東至于
T2115_.52.0725a22: 海南至嶺外。皆外戸不閉。行旅不齎糧。玄宗
T2115_.52.0725a23: 開元中天下治平。幾若正觀之時。而佛老之
T2115_.52.0725a24: 作益盛。是豈無佛老之人耶。而唐天下富羨
T2115_.52.0725a25: 攘竊杜絶。若爾吾謂民窮且盜。但在其時與
T2115_.52.0725a26: 政。非由佛老而致之也。然佛教苟可以去之。
T2115_.52.0725a27: 則唐之二宗以其勢而去之久矣。烏得後世
T2115_.52.0725a28: 之人哅哅徒以空言而相訾也。或謂韓子善
T2115_.52.0725a29: 擯佛老而功侔於禹。較其空言實効。無乃屈
T2115_.52.0725b01: 於禹乎。狂夫之言何其不思也。其曰今其法
T2115_.52.0725b02: 曰。必棄而君臣去而父子禁其相生養之道。
T2115_.52.0725b03: 以求其所謂清淨寂滅者也。此乃韓子惡佛
T2115_.52.0725b04: 教人出家持戒。遂尤其詞。夫出家修道豈如
T2115_.52.0725b05: 是之酷耶。夫出家者出俗從眞。臣得請于君。
T2115_.52.0725b06: 父肯命其子乃可。非叛去而逆棄也。持戒者
T2115_.52.0725b07: 唯欲其徒潔清其淫嗜之行。俗戒則容其正
T2115_.52.0725b08: 偶。非一切斷人相生養之道也。然情之爲累
T2115_.52.0725b09: 淫累爲謹。諸教教人愼淫窒欲。無欲而天下
T2115_.52.0725b10: 猶紛然。溺於淫嗜至于喪心陷身者也。韓子
T2115_.52.0725b11: 何必恐人男女之不偶。見人辟穀遽憂其遂
T2115_.52.0725b12: 絶五穀之種。無乃過慮乎。夫清淨謂其性之
T2115_.52.0725b13: 妙湛。寂謂至靜。滅謂滅其情感之累非取其
T2115_.52.0725b14: 頑寂死滅之謂也。夫出家持戒者。佛用其大
T2115_.52.0725b15: 觀耳。聖人大觀乎人間世天地夫婦常倫萬
T2115_.52.0725b16: 端皆以情愛所成。都一浮假如夢。貪斯著
T2115_.52.0725b17: 斯苦斯樂斯榮斯辱斯狥斯弊斯恩愛斯煩惱
T2115_.52.0725b18: 斯以至死不覺其爲大假大夢。不知其爲大
T2115_.52.0725b19: 患。而大寧至正之妙誠乎亡矣。出家者乃遠
T2115_.52.0725b20: 塵絶俗。神專思一。固易覺而易修。視身無
T2115_.52.0725b21: 我奚著。視心無意奚貪。視有爲之事不足固
T2115_.52.0725b22: 何必狥。是故大寧矣至正矣。勝徳可得而聖
T2115_.52.0725b23: 道可成也。語曰。子絶四。母意母必母固母我。
T2115_.52.0725b24: 老子曰。吾所以有大患者爲吾有身。及吾無
T2115_.52.0725b25: 身吾有何患。是二者與佛出家法其因似。是
T2115_.52.0725b26: 唯大聖人皆知而究之。使聖人只狥浮世迷
T2115_.52.0725b27: 不知出虚死生一世與凡人何遠乎。故孔子
T2115_.52.0725b28: 稍言之。蓋微存於世書耳。其廣説大明研幾
T2115_.52.0725b29: 極妙行而効之。若待乎佛出世之教。宜爲然
T2115_.52.0725c01: 耳。此蓋可以冥數審也。今佛以其出家持戒
T2115_.52.0725c02: 特欲警世之浮假大夢。掲人業障而治其死
T2115_.52.0725c03: 生之大患也。而韓子反以此爲患者。假其介
T2115_.52.0725c04: 冑其障者而毅然排佛。謂佛詭擾我世治。此
T2115_.52.0725c05: 韓子以己不見而誣人之見。其情弊如此之
T2115_.52.0725c06: 甚也。佛尚何云。異書云古有夢國擧其國人
T2115_.52.0725c07: 皆以夢而爲覺。及其以眞覺者諭之。而僞覺
T2115_.52.0725c08: 之人反皆詬曰。爾何以夢而欺我耶。彼覺者
T2115_.52.0725c09: 默然無如之何。是頗與韓子屬拒佛類也。韓
T2115_.52.0725c10: 子詩曰。莫憂世事兼身事。須著人間比夢間。
T2115_.52.0725c11: 是必因於大顛稍省。乃信有外形骸以理自
T2115_.52.0725c12: 勝者始爾。雖然其前説已傳。欲悔言何及也。
T2115_.52.0725c13: 又曰。嗚呼其幸而不出於三代之後。不見黜
T2115_.52.0725c14: 於禹湯文武周公孔子也。其亦不幸而不出
T2115_.52.0725c15: 於三代之前。不見正於禹湯文武周公孔子
T2115_.52.0725c16: 也。此韓子疑耳無斷。君子臨事即以理決之。
T2115_.52.0725c17: 何必頼古人。使韓子出入爲將相。臨國大事
T2115_.52.0725c18: 尚曰此未可黜。未正于禹湯文武周公孔子。
T2115_.52.0725c19: 猶豫則其大事去矣。何用將相爲。夫百行潔
T2115_.52.0725c20: 身禁。非不出乎齋戒也。群善致政不出乎正
T2115_.52.0725c21: 心也。佛法大率教人齋戒正心。無惡不斷有
T2115_.52.0725c22: 善不宰。今世後世蓋當有聖賢自以其道理
T2115_.52.0725c23: 辨。奚必其既死之文武周公正之黜之乃爲
T2115_.52.0725c24: 信耶。儒書之言性命者。而中庸最著。孔子於
T2115_.52.0725c25: 中庸特曰。質諸鬼神而不疑。百世以俟聖人
T2115_.52.0725c26: 而不惑質諸鬼神而無疑知天也。百世以俟
T2115_.52.0725c27: 聖人而不惑知人也。是必俟乎大知性命之
T2115_.52.0725c28: 聖人。乃辨其中庸幽奧而不惑也。然自孔子
T2115_.52.0725c29: 而來將百世矣。專以性命爲教。唯佛者大盛
T2115_.52.0726a01: 於中國。孔子微意其亦待佛。以爲證乎。不然
T2115_.52.0726a02: 此百世復有何者聖人。太盛性命之説而過
T2115_.52.0726a03: 乎佛歟。斯明孔子正佛亦已効矣。韓子何必
T2115_.52.0726a04: 疑之。又曰。斯何道。曰斯吾所謂道也。非向所
T2115_.52.0726a05: 謂老與佛之道也。堯以是傳之舜。舜以是傳
T2115_.52.0726a06: 之禹。禹以是傳之湯。湯以是傳之文武周公
T2115_.52.0726a07: 孔子。孔子傳之孟軻。軻之死不得其傳焉。按
T2115_.52.0726a08: 韓子此文乃謂堯舜禹湯文武周公孔子孟軻
T2115_.52.0726a09: 九聖賢。皆繼世相見以仁義而相傳授也。若
T2115_.52.0726a10: 禹與湯。湯與文武周公。周公與孔子。孔子與
T2115_.52.0726a11: 孟子者。烏得相見而親相傳禀耶。哂韓子據
T2115_.52.0726a12: 何經傳輒若是云乎。孟子曰。舜禹至乎湯五
T2115_.52.0726a13: 百有餘歳。湯之至乎文王五百有餘歳。由文
T2115_.52.0726a14: 王至乎孔子五百有餘歳。由孔子而來至今
T2115_.52.0726a15: 百有餘歳。而禹湯文武周公孔子孟軻。其年
T2115_.52.0726a16: 世相去 &T049271;

邈既若此矣。而韓子不顧典籍。徒
T2115_.52.0726a17: 尊其所傳欲其説之。勝強而不悟其文之無
T2115_.52.0726a18: 實。得不謂謾亂之也。而韓子之言可尚信乎。
T2115_.52.0726a19: 論語謂堯將傳天下于舜。乃告之曰。咨爾舜
T2115_.52.0726a20: 天之暦數在爾躬允執厥中。舜亦以命禹。而
T2115_.52.0726a21: 堯舜禹其傳授如此。未聞止傳仁義而已。至
T2115_.52.0726a22: 于湯文武周公孔子孟軻之世。亦皆以中道
T2115_.52.0726a23: 皇極相募而相承也。中庸曰。從容中道聖人
T2115_.52.0726a24: 也。孟子亦曰。中道而立能者從之。豈不然哉。
T2115_.52.0726a25: 如其不修誠不中正。其人果仁義乎。如其誠
T2115_.52.0726a26: 且中正。果亡仁義耶。韓子何其未知夫善有
T2115_.52.0726a27: 本而事有要也。規規滯迹不究乎聖人之道
T2115_.52.0726a28: 奧耶。韓氏其説數端。大率推乎人倫天常與
T2115_.52.0726a29: 儒治世之法。而欲必破佛乘道教。嗟夫韓子
T2115_.52.0726b01: 徒守人倫之近事。而不見乎人生之遠理。豈
T2115_.52.0726b02: 暗内而循外歟。夫君臣父子昆弟夫婦者資
T2115_.52.0726b03: 神而生。神有善惡之習而與神皆變。善生人
T2115_.52.0726b04: 倫惡生異類。斯人循法不循法。皆蔽一世茫
T2115_.52.0726b05: 乎未始知其身世今所以然也。謂生必死死
T2115_.52.0726b06: 而遂滅。乃恣欲快其一世。雖内自欺亦莫知
T2115_.52.0726b07: 愧乎神明焉。及乎佛法教人内省不滅。必以
T2115_.52.0726b08: 善法修心。要其生生不失於人倫益修十善
T2115_.52.0726b09: 蓋取乎天倫。其人乃知其萬世事之所以然。
T2115_.52.0726b10: 上下千餘載中國無賢愚無貴賤。高下者遂
T2115_.52.0726b11: 翕然以佛説自化。縱未全十善而愼罪募福
T2115_.52.0726b12: 信有冥報。則皆知其心不可欺。此屬幾滿天
T2115_.52.0726b13: 下。今里巷處處所見者。縱然佛猶於高城重
T2115_.52.0726b14: 垣闢其門而與人通其往來者。若於大暗之
T2115_.52.0726b15: 室掲其窓牖而與人内外之明也。比以詩書
T2115_.52.0726b16: 而入善者。而以佛説入者。益普益廣也。比以
T2115_.52.0726b17: 禮義修身名當世者。而以善自内修入神者
T2115_.52.0726b18: 切親也。益深益遠也。較其不煩賞罰居家自
T2115_.52.0726b19: 修。其要省國刑法而陰助政治。其効多矣。此
T2115_.52.0726b20: 不按而不覺耳。彼悟浮生謂死生爲夢爲幻。
T2115_.52.0726b21: 而出家修潔以其道徳報父母爲重甘旨之勤
T2115_.52.0726b22: 爲輕者。是亦生人萬分而其一乃爾也。雖然
T2115_.52.0726b23: 猶制其得減衣資以養其親。非容其果棄父
T2115_.52.0726b24: 母也。夫佛之設法如此。其於世善之耶惡之
T2115_.52.0726b25: 乎。其於人倫有開益耶無濟益歟。與儒之治
T2115_.52.0726b26: 道其理教乎順耶。韓子屬蓋深探而遠詳之。
T2115_.52.0726b27: 老子之教雖其法漸奧與佛不侔。若其教人
T2115_.52.0726b28: 無爲無欲恬淡謙和。蓋出於三皇五帝之道
T2115_.52.0726b29: 也。烏可與楊墨概而排之。孔子以列聖大中
T2115_.52.0726c01: 之道斷天下之正爲魯春秋。其善者善之。惡
T2115_.52.0726c02: 者惡之。不必乎中國夷狄也。春秋曰。徐伐莒。
T2115_.52.0726c03: 徐本中國者也。既不善則夷狄之。曰齊人狄
T2115_.52.0726c04: 人盟于刑。狄人本夷狄人也。既善則中國之。
T2115_.52.0726c05: 聖人尊中國而卑夷狄者。非在疆土與其人
T2115_.52.0726c06: 耳。在其所謂適理也。故曰。君子之於天下也。
T2115_.52.0726c07: 無適也無莫也。義之與比。若佛之法方之世
T2115_.52.0726c08: 善。可謂純善大善也。在乎中道其可與乎可
T2115_.52.0726c09: 拒乎。苟不以聖人中道而裁其善惡正其取
T2115_.52.0726c10: 舍者。乃庸人愛惡之私不法。何足道哉
T2115_.52.0726c11: 鐔津文集卷第十四
T2115_.52.0726c12:
T2115_.52.0726c13:
T2115_.52.0726c14:
T2115_.52.0726c15: 鐔津文集卷第十五
T2115_.52.0726c16:   藤州鐔津東山沙門契嵩撰
T2115_.52.0726c17:   非韓中
T2115_.52.0726c18:   第二
T2115_.52.0726c19: 始視韓子原道。止以仁義爲道徳。謂韓子如
T2115_.52.0726c20: 此當絶不識儒之道徳也。其後見彼顏子不
T2115_.52.0726c21: 貳過論曰。聖人抱誠明之正性根中庸之正
T2115_.52.0726c22: 徳。又引中庸曰。自誠明謂之性。自明誠謂之
T2115_.52.0726c23: 教。又曰。皆謂不能無生於其心而不暴之於
T2115_.52.0726c24: 外。考之於聖之道差爲過耳。夫中庸誠明者。
T2115_.52.0726c25: 眞聖賢道徳仁義百行之根源也。如此韓子
T2115_.52.0726c26: 固亦知有中庸誠明之道徳。原道何故棄之
T2115_.52.0726c27: 而不言也。謂人不足與知此道耶。謂人固不
T2115_.52.0726c28: 可忽歟。或將匿善而不盡言耶。君子固不可
T2115_.52.0726c29: 匿善也。是必韓子徒。見其誠明中庸之語。而

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